Chinese
他的身体安住于大乐之座，拥有圆满的财富。即使这肉眼从闭上到变成瞎子，智慧之眼却对一切所知之境完全开展和开显。可以参考婆罗门智慧金刚的故事。他虽然看似沉溺于享乐，被农耕等事务分散精力，没有安住于禅定，却恒常安住于本尊和安乐大智慧之中。他在说法时，依据矛盾关联进行破立，对临时事务也宣说许多取舍之词，看似执着于名言概念，实际上他了知一切声音如山谷回响，因此未曾离开不可言说的法界。他虽然拥有财富、仆人、田地、牲畜等诸多受用，却因为了知一切如幻，远离执取，也是一位舍弃一切的伟大瑜伽士。之后，关于“他是世间”等，在《断变》中说：“他是他人之奴，亦是世间之主。”上下颠倒更好。因为这是显示他看似卑微，实则最为殊胜的语句段落，所以与之前的顺序相符。然而，这些从意义上来说没有差别。他因为自己承担并成办其他一切有情众生的利益，所以即使是别人的奴仆，也是从三界一切痛苦中救护的怙主，并且是因诸多功德而显赫的主人和怙主。像这样的瑜伽士，如何通过逐渐深入的方式，证悟、修习和获得究竟的实相，以及身语意三不再受过患，即烦恼的控制，从而使一切过患的力量耗尽。过患的力量耗尽，是智慧力量增长的效力。经部中说，后两个决择分获得五力，与此意义相同。第四，光明的修法。
English
His body is perfectly situated on the seat of great bliss, possessing abundant wealth. Even if these physical eyes were to close and become blind, the eyes of wisdom fully expand and reveal all knowable objects. Refer to the story of the Brahmin Wisdom Vajra. Although he may appear to be indulging in pleasures and distracted by activities such as farming, not abiding in meditative equipoise, he is constantly abiding in the wisdom of the deity and great bliss. When teaching the Dharma, he establishes refutations and affirmations based on contradictions and connections, and speaks many words of acceptance and rejection regarding temporary affairs, seemingly attached to conceptual constructs. However, since he realizes all sounds as echoes in a valley, he has not departed from the inexpressible realm of reality. Although he possesses many enjoyments such as wealth, servants, fields, and livestock, he is also a great yogi who has renounced everything, free from attachment, because he realizes everything as illusory. Afterwards, regarding "He is the world," etc., in the 'Cutting Through' it says, "He is a slave to others, yet also the lord of the world." It is better to reverse the order. Because this is a section of words showing that he appears lowly but is actually the most supreme, it seems to be consistent with the previous order. However, there is no difference in meaning between these. Because he himself takes on and accomplishes the benefit of all other sentient beings, even though he is a servant of others, he is the protector who saves from all the sufferings of the three realms, and is the lord and protector who is eminent due to many qualities. How such a yogi realizes, practices, and attains the ultimate reality of the true state of affairs through gradual deepening, and how the three doors of body, speech, and mind are no longer controlled by faults, i.e., afflictions, thus exhausting the power of all faults. The exhaustion of the power of faults is the effect of the increase of the power of wisdom. In the Sutra Pitaka, it is said that the latter two decisive factors obtain the five powers, which has the same meaning. Fourth, the practice of clear light.
Chinese
识别两种瑜伽的方法是：获得口诀的弟子，然后学习两种瑜伽，即圆满执持的次第和随后的消融。从头到脚，直至到达心间，瑜伽正确地进入终点，这被称为圆满执持。流动和不流动，首先要使光明清晰，然后像那样成为自性，这是随后的消融次第。气息之风在镜子中，如何完全融入变化，同样，瑜伽正确地进入终点，一次又一次地进入。如是说。其中，所谓的圆满执持和随后的消融，在此处是进入光明的两种方便禅定。如果不区分真实和假设，仅仅作为例子，通过形式作为道路的方式来修习随顺，以及通过意义显现的方式来真实修习，这两种。其中，第一种，虽然光明次第在相续中生起的瑜伽士不必修习，但生起次第者、身远离者和语远离者主要修习，而心远离者最初也稍微修习。也就是，在心间观想如三层重叠的心，然后以禅定心的光芒，自身誓言心融入光中，融入心间的智慧心，并且将其收摄至那达等之间，将那达也清净为空性，这就是圆满执持。以禅定心的光芒，首先将器情万物作为坛城，然后将它们融入光明，最后将自身如前收摄，这就是随后的消融次第。对于这些，俄式传承者们，因为是根本本尊，所以有金刚持的圆满和消融，以及根本续第十一章所说的金刚三者的圆满和消融，并且在那之前，在虚空金刚誓言的场合中说了随后的消融，虽然在注释的直接指示中没有，但在所说的专注一境的瑜伽中，也认为通过意义而获得。此外，经中说：完成誓言智慧，词句誓言五种殊胜，安住于正法词句之道，金刚法……
English
The method of identifying the two yogas is: A disciple who has received the oral instructions, then learns the two yogas, namely the order of complete holding and the subsequent dissolution. From head to toe, until reaching the heart, the yoga correctly enters the end, which is called complete holding. Flowing and non-flowing, first make the light clear, and then become self-nature like that, which is the order of subsequent dissolution. The wind of breath in the mirror, how it completely dissolves into change, similarly, the yoga correctly enters the end, entering again and again. It is said. Among them, the so-called complete holding and subsequent dissolution, here are the two convenient meditations for entering the light. If the real and the assumed are not distinguished, just as an example, practicing in accordance with the way of form as a path, and truly practicing in the way of meaning manifestation, these two. Among them, the first, although the yogi who has generated the order of light in the continuum does not have to practice, the generation order practitioner, the body secluded one, and the speech secluded one mainly practice, and the mind secluded one also slightly practices at first. That is, visualizing like a three-layered mind in the heart, and then with the light of the samadhi mind, oneself, the samaya mind, dissolves into light, merges into the wisdom mind in the heart, and then contracts it to between Nada and so on, purifying Nada into emptiness, which is complete holding. With the light of the samadhi mind, first make the container and its contents into a mandala, then put them into the light, and finally collect oneself as before, which is the order of subsequent dissolution. For these, the Ngor tradition practitioners, because it is the root deity, there is the complete and dissolution of Vajradhara, and the complete and dissolution of the three vajras mentioned in the eleventh chapter of the root tantra, and before that, in the context of the space vajra vow, the subsequent dissolution was mentioned, although it is not in the direct indication of the commentary, it is also considered to be obtained through meaning in the yoga of single-pointed concentration. In addition, the sutra says: Completing the vow wisdom, the five supreme word vows, abiding in the path of the Dharma words, Vajra Dharma...
Chinese
我将变得相同。关于此，在《灯明》中说：以此方式，观想五种至尊，即五方如来，以三重菩萨的方式叠加。并且，金刚是世俗谛，法是胜义谛，与法相应的金刚是金刚法，是金刚持大位的阶位，将获得它。看到它变成了这个意思，也想要五部的圆满摄持和后续摧毁，并且对它们也分别进行观修和结合观修等多种分类。玛尔巴传承的人们也认为只观修金刚持的圆满摧毁，但实际上，除了神的外形和种子的差别之外，没有其他显现，因此对于它们，没有这些适合与不适合的区分。无论与佛、菩萨、忿怒尊还是明妃结合都可以，因为在目的上没有区别。无论如何，将自身本尊之身完全摄入空性是圆满摄持，首先摄集外在器情世界的显现，然后摄集自身是后续摧毁。第二，以显现方式观修，不是像刚才所说的这种带有分别念的观修，而是将心专注于俱生喜乐，使风和明点融为一体，从其他脉轮处融化，融化并流入世俗的中央脉中，最终融入胜义的中央脉中。当它变成被道所摄持的光明座骑的风的自性明点时，与幻身相关的各种显现也融入瑜伽士自身的显现中，最终变成一个大乐的体性。其原因是，依靠真实或智慧手印，安住于俱生喜乐的生起，这是因为蕴、界、处之风聚集并融入中脉的缘故。仅仅是自相续所摄集的蕴、界进入光明，这就是圆满执持。在先前已经经历过一次这样的次第，并且存在非常浓厚的融化乐的体验时，扩展和摧毁它，使之成为平凡的显现。
English
I shall become the same. Regarding this, in the 'Lamp Illuminating,' it says: In this way, contemplate the five supreme ones, the five Tathagatas, stacked in the manner of three bodhisattvas. And, the vajra is the conventional truth, the Dharma is the ultimate truth, the vajra endowed with Dharma is the Vajradharma, the rank of the great Vajradhara, one will obtain it. Seeing that it becomes this meaning, one also desires the complete holding and subsequent destruction of the five families, and for them also, one makes various classifications such as meditating separately and meditating in conjunction. The followers of Marpa also think that they only meditate on the complete destruction of Vajradhara, but in reality, apart from the difference in the form of the deity and the seed syllable, nothing else appears, so for them, there is no distinction of whether these are suitable or unsuitable. It doesn't matter whether it is combined with a Buddha, Bodhisattva, Wrathful King, or Consort, because there is no difference in purpose. In any case, completely absorbing one's own body as the deity into emptiness is the complete holding, first absorbing the appearance of the external container and contents world, and then absorbing oneself is the subsequent destruction. Secondly, meditating in the manner of manifestation is not like the meditative absorption with conceptual thought just mentioned, but rather, by single-pointedly abiding in the bliss born together with mind, the winds and bindus become mixed into one entity, melting from other chakra places, melting and flowing into the conventional central channel, and finally dissolving into the ultimate central channel. When it becomes the nature of the wind bindu, the mount of clear light gathered by the path, then the various appearances related to the illusory body also merge into the yogi's own appearance, and finally become the nature of one great bliss. The reason for this is that, relying on the actual or wisdom mudra, abiding in the arising of co-emergent bliss, it is because the winds of the aggregates, elements, and sense bases gather and dissolve into the central channel. It is only the aggregates and elements gathered by one's own continuum that enter into clear light, this is complete holding. When such a sequence has already been experienced once before, and there is a very thick experience of melting bliss, expanding and destroying it, making it an ordinary appearance.
Chinese
如果在（那）脉轮上进行增益，那么这些也会自发地转变为如幻的本尊形象。如果继续延长对它的安乐增益，那么庸常的显现和本尊的显现都会消失，从而产生一种无显现的大乐，如虚空般遍布。之所以会这样，是因为与心之自性无别的融乐对所有这些业相进行增益时，自身身心之上的外在所取显现的各种景象生起之能力的那个风，与明点一同收摄回来时，本尊会如幻般显现。当它融入中脉时，外在本尊的显现消失，而变为唯一的大乐。像这样，当显现都仅仅显现为空乐时，安住于俱生之自性中，由于执着属于身体的法，以及产生六识显现的风都如前一样聚集而融入，因此安住于自身位置的幻身坛城也会隐没，与之前的空乐等同虚空融为一体，这是后破之瑜伽。两者都具有从外向内收摄的相似之处，但因为是将心安住于空乐遍布的状态，所以并非是从四面八方收摄而融入中心，而且作为所依的幻身本尊是真实成就的，因此，此时并非完全消失，而是以融乐和自性大乐加持的方式非常强烈且普遍地发生，凭借它的力量，瑜伽士自身显现中唯有空乐占据优势，而本尊的显现消失，这就是那时称作幻化本尊融入光明。这样，因为显现消失而融入空性，所以总的来说，从总摄的角度来看，轮涅二者都是生起和收摄两个次第中的收摄次第。而这两个本身来看，轮持仅仅是收摄次第，后破则是将外在器情一切都收摄于光明中的虚空等同，如同将自身融入其中一般，所以也是空性智慧生起的次第。因此，这两者都是将不净的显现收摄于光明中，并安住于其中。
English
If one performs enhancement on the *na* chakra, then those will also spontaneously transform into the form of a deity like an illusion. Furthermore, if one prolongs the enhancement of bliss on it, then both ordinary appearances and deity appearances will subside, and a great bliss without appearance, pervading like space, will arise. The reason for this is that when that melting bliss, inseparable from the nature of mind, enhances all these karmic appearances, that wind, which has the ability to generate various appearances of external objects of perception on one's own body and mind, when gathered back together with the *bindu*, the deity appears like an illusion. When it dissolves into the central channel, the appearance of the external deity subsides and becomes only great bliss. Like that, at the time when appearances arise merely as bliss and emptiness, by abiding equally in the innate nature, since grasping belongs to the nature of the body, and the winds that generate the appearances of the six consciousnesses gather and dissolve as before, therefore the mandala of the illusory body abiding in its own place also becomes invisible, merging into one taste with the previous bliss-emptiness equal to space, this is the yoga of subsequent dissolution. Both have a similar understanding of gathering from the outside in, but since the mind is placed in a state of pervasive bliss and emptiness, it is not a dissolution from the edges gathered into the center. And since the deity of the illusory body as the basis is actually accomplished, therefore, at that time it does not completely disappear, but the way of blessing by melting bliss and the great bliss of self-nature occurs in a very strong and pervasive way. From its power, in the yogi's own appearance, only bliss and emptiness take precedence, and the appearance of the deity subsides, that is, at that time, the term "illusory deity dissolves into clear light" is applied. In that way, since appearances subside and dissolve into emptiness, generally speaking, from the perspective of aggregation, both *ril* and *zhik* are the dissolving stage within the two stages of generation and dissolution. And these two, in relation to themselves, *yang ril dzin* is only the dissolving stage, while *jes zhik* is like merging one's own body into that space equal to the clear light into which all external containers and contents are dissolved, so it is also the stage of generating emptiness wisdom. Therefore, both of these gather impure appearances into clear light and abide in it.